Phi 2:24 . . See on Phi 2:19 . Every mood of Paul’s inner life he desires to regulate by the mind and will of Christ. . “When an action is to be produced, takes the infinitive, when belief , (of objective knowledge) sometimes infinitive” (Gildersl. on Justin M., Apol. , i., 8, 8).

Fuente: The Expositors Greek Testament by Robertson

trust. App-150.

Fuente: Companion Bible Notes, Appendices and Graphics

24. ] See above, Php 2:19.

, as well as Timothy.

Fuente: The Greek Testament

Php 2:24

Php 2:24

he Lord-[With Paul this expression was far more than a mere form. It was a recognition both of the providential and spiritual government of the Lord. He recognized that the accomplishment of any purpose depended on his will and felt that his life was in his hands. Still he was in danger and the issue of the trial was doubtful, but he was confident it would end in his release. Yet that confidence was conditional and was centered in the Lord as was all else in his life. He believed that the Lords will and his purposes were to be fulfilled in his life, and with that thought in mind he rested his case]

that I myself also shall come shortly.-[We do not know certainly what he meant by the term shortly. The uncertainty as to what whim might strike Nero was an uncertain thing to count upon. It is not likely that he now contemplates going on to Spain as he had once planned. (Rom 15:28). His heart now turns to his old field of labor. (Phm 1:22). His long imprisonment in Caesarea and Rome had made it very necessary for him to set things in order there. Those grievous wolves of which Paul warned the Ephesian elders (Act 20:29-30) had taken advantage of his absence and were causing much trouble and confusion among the churches in Asia. Philippi also makes a strong appeal for his presence and assistance. It is now admitted by nearly all those who are competent to decide on such questions that Pauls appeal to Caesar terminated successfully; that he was acquitted of the charge laid against him; and that he spent some years in freedom before he was again imprisoned and condemned to death. But farther, we must admit not only that he was liberated, but also that he continued his apostolic labor for some years afterward. For the historical facts mentioned in the epistles to Timothy and Titus cannot be placed in any portion of Pauls life prior to or during his first imprisonment in Rome; and that the style in which those epistles are written and the condition of the church described in them forbid the supposition of such a date. Consequently we must acknowledge that after his Roman imprisonment he was at liberty at Ephesus (1Ti 1:3), Crete (Tit 1:5), Macedonia (1Ti 1:3), Miletus (2Ti 4:20), Nicopolis (Tit 3:12), and that he was afterwards a second time a prisoner in Rome (2Ti 1:16-17).]

Fuente: Old and New Testaments Restoration Commentary

Phi 2:19, Phi 1:25, Phi 1:26, Rom 15:28, Rom 15:29, Phm 1:22, 2Jo 1:12, 3Jo 1:14

Reciprocal: 1Sa 22:3 – till I know Phi 1:27 – whether 1Ti 1:3 – when

Fuente: The Treasury of Scripture Knowledge

(Php 2:24.) , -But I trust in the Lord, that I myself also shall shortly come. The corresponds to the of the previous verse, and marks the sphere or nature of his trust, Php 2:19. Not only did he hope to send Timothy soon, but he cherishes the prospect of a speedy visit in person also- . The relative period of his own visit is specified by , as that of Timothy’s mission has been by . Meyer and Ellicott suppose that refers to a later period than -that Paul hoped to send Timothy soon, and come himself shortly after; but both expressions date from the writing of the epistle, and they are to be taken in a popular sense. A and C, with some versions and Fathers, add . The expression is stronger than the previous . See under Php 1:25.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 2:24. This verse indicates one reason Paul wished to retain Timothy until his case was decided. If he should be released, he might find it possible to make the journey to Philippi with him; at least he hoped to make the trip soon after.

Fuente: Combined Bible Commentary

Php 2:24. But I trust in the Lord that I also myself shall come shortly. Here he uses the same adverb of his own coming which he had used in Php 2:19 of the sending of Timothy. We can see the great naturalness of the language here. As he writes of Timothys visit, his heart warms and his hopes rise at the thought, and soon he advances from shortly to forthwith, and looks forward to his own journey consequently as nearer at hand. Here, as before, he does not let his hopes obscure the thought that his coming or absence is in the hands of the Lord.

Fuente: A Popular Commentary on the New Testament

Our apostle having in the foregoing verses declared his resolution to send Timothy to the Philippians as soon as he should see how it would go with himself at Rome, and what would be the issue of his bonds; and having also discovered his own purpose to come himself to them, as soon as the providence of God should set him at liberty; in the mean time, he assures them, he would no longer detain their own special minister Epaphroditus from them, whom they had so kindly sent with a liberal supply unto him, in the prison at Rome: I supposed it necessary to send unto you Epaphroditus, my brother, my companion in labour, my fellow-soldier, your messenger, and he that ministered to my wants.

Here note, 1. How copious St. Paul is in the commendation of Epaphroditus: he calls him his brother, his brother in Christ, his brother in the ministry, his companion in labour, his fellow-labourer in Christ’s vineyard, travelling from one part of it to another, to plant and propagate the gospel of Christ; his fellow-soldier also, a faithful and constant associate with him in the Christian warfare: their apostle or messenger, the bishop of Philippi, say the ancient fathers; their messenger to carry the church’s alms to St. Paul, say others.

Behold here, in St. Paul’s sending away Epaphroditus loaden thus with commendation, the great modesty, sincerity, and humility, of this chief apostle. St. Paul had many prerogatives above Epaphroditus; he was immediately called by Christ extraordinarily fitted and furnished for his calling; he laboured and suffered more abundantly than all the rest; yet he almost equalizes and levels Epaphroditus with himself, calling him brother, fellow-labourer, fellow-soldier, and highly magnifies the gifts and graces of God’s Spirit in him, without the least diminution: teaching such as are dignified in the church, and exalted by their merits above others, not to despise the persons, nor to extenuate and lessen the gifts, and graces, and usefulness, of their inferior brethern. Pride in any person is odious, but in a minister it is monstrous; they that have received more than others, ought to be patterns of humility unto others.

Note, 2. The reasons here assigned, why St. Paul judged it necessary to send Epaproditus back to his charge at Philippi.

1. He longed after his flock, Php 2:26. He longed after you all, even unto heaviness: we do not read of his longing after his family, or his family, or his friends, or the fleece, but his flock, his church and charge at Philippi; this lay near his heart, this he longed to be with.

2. This longing and heaviness was mutual: the Philippians longed for him, and were full of heaviness because of his sickness.

When the head of a faithful minister of Jesus Christ aches, his people’s hearts ache: mutual longings between ministers and people in case of absence, and mutual heaviness and mourning in case of sickness, is a certain argument and evidence of mutual love one towards another.

Note, 3. How our apostle confirms the report of Epaphroditus’s sickness, and celebrates the mercy and goodness of God in his unexpected recovery; indeed he was sick nigh unto death, but God had mercy on him, &c.

Here observe, 1. The eminency of the person who was sick: Epaphroditus, a great man, a good man, a man of God, St. Paul’s brother, companion, fellow-soldier, falls sick when engaged in Christ and the church’s special service: saints, as well as sinners, ministers as well as people, are subject to sickness, diseases, nay, death itself may meet them in the work of Christ.

Observe, 2. As the eminency of the person, so the extremity of the disease; he was nigh unto death.

But why did not St. Paul, who had the gift of healing, help Epaphroditus now sick, as well as raise Eutychus when dead? Act 20:9.

Ans. The apostles had not the gift of healing to make use of it at their pleasure, but as God was pleased by a special instinct and a strong faith to excite them to it, when it was his pleasure to have them use it: these gifts were given for the sake of unbelievers, to convince them of the truth of christianity, but God did not think fit to have them ordinarily exercised upon believers.

Observe, 3. The recovery of Epaphroditus, and the author of it: God had mercy on him; he who is Lord of life and death, said in mercy to him, “Return and live.” When God preserves the lives and restores the health of his faithful ministers, it is an act of no small mercy both to their people and themselves: to their people, as they become the greater instruments of their good; to themselves, as it increases their own reward: the longer a minister lives, the more glory he brings to God; and the more glory he brings to God on earth, the more glory shall he partake of with God in heaven; in short, the longer he lives, the more souls he converts, and every soul is as a new gem added to that crown which shall one day be put upon his head, Dan 12:3 They that turn many to righteousness shall shine as the stars for ever and ever.

Observe lastly, The share which St. Paul had in the mercy of Epaphroditus’ recovery: God had mercy, not on him only, but on me also, lest I should have sorrow upon sorrow. Paul had much sorrow, a great load of sorrow upon him at that time; he was now among strangers, yea, among prisoners, in the midst of persecutors, and his mind oppressed with sorrow, partly for the Philippians, partly for Epaphroditus; therefore the Lord, in tender pity to him, did not take away by death his dear and useful companion, lest he should have sorrow upon sorrow, and cause his wounds to bleed afresh.

Learn hence, So compassionate is God towards his dear children, that though he often causes them grief and sorrow, yet he will not overcharge them therewith, nor add affliction to the afflicted, nor suffer them to be exercised and tried above what they are able: God had mercy upon me, lest I should have sorrow upon sorrow.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul believed that he would receive his freedom and would be able to return to Philippi fairly soon (cf. Php 1:25). However, he qualified his hope with the realization that justice does not always prevail in legal courts (cf. Luk 23:13-25). As mentioned previously, there is evidence that Nero did release Paul and that the apostle resumed his missionary work.

"The submissive mind is not the product of an hour’s sermon, or a week’s seminar, or even a year’s service. The submissive mind grows in us as, like Timothy, we yield to the Lord and seek to serve others." [Note: Wiersbe, The Bible . . ., 2:82.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)